Keep silence before Me, O islands. Isaiah 41:1 The convocation of the nations F. B. Meyer, B. A. (whole chapter): — The conception of this passage is superb. Jehovah is represented as summoning the earth, as far as the remote isles of the west, to determine once and for ever who is the true God: whether He, or the idols and oracles of which there were myriads worshipped and believed in by every nation under heaven. The test proposed is a very simple one. The gods of the nations were to predict events in the near future, or to show that they had had a clear understanding of the events of former days. On the other hand, the servant of Jehovah was prepared to show how fast-sealed prophecies, committed to the custody of his race, had been precisely verified in the event, and to utter minute predictions about Cyrus, "the one from the East," which should be fulfilled before that generation had passed away. Not, as in Elijah's case, would the appeal be made to the descending flame; but to the fitting of prophecy and historical fact. Immediately there is a great commotion, the isles see and fear, the ends of the earth tremble, they draw near and come to the judgment-seat. On their way thither each bids the other take courage. There is an industrious furbishing up of the dilapidated idols, and manufacturing of new ones. The carpenter encourages the goldsmith; and he that smooths with the hammer him that smites the anvil. They examine the soldering to see if it will stand, and drive great nails to render the idols steadfast. The universal desire is to make a strong set of gods who will be able to meet the Divine challenge — much as if a Roman Catholic priest were to regild and repaint the images of the saints on the time-worn altar of a fishing hamlet, in the hope of securing from them greater help in quelling the winter storms. Amidst the excitement of this vast convocation the idols are dumb. We can almost see them borne into the arena by their attendant priests, resplendent in gold and tinsel, flashing with jewels, bedizened in gorgeous apparel. They are set in a row, their acolytes swing high the censer, the monotonous drawl of their votaries arises in supplication. Silence is proclaimed that they may have an opportunity of pronouncing on the subject submitted to them; but they are speechless. Jehovah pronounces the verdict against which there can be no appeal, "Behold, ye are of nothing, and your work of nought; an abomination is he that chooseth you" (ver. 24). As Jehovah looks, there is no one. When He asks of them, there is no counsellor that can answer a word. "Behold they are all vanity; their works are nought; their molten images are wind and confusion." ( F. B. Meyer, B. A. ) Heathen oracles and Scripture prophecy F. B. Meyer, B. A. History furnishes some interesting confirmations of this contrast between the predictions of heathen oracles and the clear prophecies of Old Testament Scripture, which were so literally and minutely realised. For instance, Herodotus tells us that when Croesus heard of the growing power of Cyrus, he was so alarmed for his kingdom, that he sent rich presents to the oracles at Delphi, Dodona, and elsewhere, asking what would be the outcome of his victorious march. That at Delphi gave this ambiguous reply, "That he would destroy a great empire," but whether the empire would be that of Cyrus or of Croesus was left unexplained: thus, whichever way the event turned, the oracle could claim to have predicted it. This is a fair illustration of the manner in which the oracles answered the appeals made to them by men or nations when in the agony of fear. How striking a contrast the precise prediction of these pages which give us the name of the conqueror; the quarter from which he would fall upon Babylon; the marvellous series of successes that gave kings as dust to his sword, and as the driven stubble to his bow; his reverence towards God, his simplicity and integrity of purpose (vers. 2, 3, 25, 45:1). ( F. B. Meyer, B. A. ) A drama Prof. J. Skinner, D. D. In form the chapter is dramatic. Two great debates are imagined: the first (vers. 1-7) between Jehovah and the nations; the second (vers. 21-29) between Jehovah and the idols, the subject of both being the appearance of Cyrus. In the intervening passage (vers. 8-20) Jehovah encourages His servant Israel in view of this great crisis of history. ( Prof. J. Skinner, D. D. ) A trial at law Prof. G. A. Smith, D. D. Chapter 41. is loosely cast in the same form of a trial at law which we found in chapter 1. ( Prof. G. A. Smith, D. D. ) God's response to Israel's complaint Sir E. Strachey, Bart. In reply to Israel's complaint ( Isaiah 40:27 ) that his cause against the heathen oppressors is neglected or dismissed by the Great Judge, God now summons the nations to His court of justice; and as Israel had just been assured that, if they would wait upon Jehovah, they would renew their strength and discern His wisdom, an interval is granted to the heathen and their gods, in which they too may renew their strength and have time to produce evidence of the powers of design and action possessed by their gods, and in virtue of which they claim the right to keep Israel in subjection. The solemn pause thus allowed — "Keep silence... then let them speak" — is filled (how bitter the irony!) by the nations employing their carpenters and goldsmiths m make a particularly good and strong set of gods, because there is a general alarm that the emergency is great. For it is already seen that the judgment goes against them by default: that these gods can show no plans, can do nothing good or bad; and that they and their worshippers have neither right nor power to break up the designs of Almighty wisdom. They have been trying to do this by those oppressions of Israel which were only permitted for a time, because they fell into and formed a part of God's own plan. But Israel had from the first an appointed and chief place in that plan: He who is at once King of Israel and God of all the earth, has been maintaining His chosen people in their place, generation after generation, when He made Abraham His friend, and gave the blessing to his seed, and then He made the well yield springs of water under the rod of Moses; and now, though they are reduced to extremity of weakness and dismay, the Holy One of Israel bids them fear not, for He has taken upon Himself to be their Redeemer. ( Sir E. Strachey, Bart. ) A lawsuit P. Delitzsch, D. D. If Jehovah is a party, who then is the presiding judge? This question is to be answered as in Isaiah 5:3 . The decisive authority is reason, which must acknowledge the state of the case and the conclusions following therefrom. ( P. Delitzsch, D. D. ) A fair trial 1. The cause of God and His kingdom is not afraid of s fair trial. If the case be but fairly stated it will be surely carried in favour of religion. 2. The enemies of God's Church and His holy religion may safely be challenged to say and do their worst for the support of their unrighteous cause. ( M. Henry . ) Islands Prof. J. Skinner, D. D. A characteristic word of the second half of Isaiah occurring twelve times. In the general usage of the Old Testament it denotes the islands and coastlands of the Mediterranean (comp. the use of the singular by Isaiah in Isaiah 20:6 ). Etymologically, it probably means simply "habitable lands"; and this prophet uses it with great laxity, hardly distinguishing it from "lands" ( Isaiah 42:15 ). ( Prof. J. Skinner, D. D. ) Solemn pleadings for revival We also who worship the Lord God have a controversy with Him. We have not seen His Church and His cause prospering in the world as we could desire; as yet heathenism is not put to the rout by Christianity, neither does the truth everywhere trample down error. We desire to reason with God about this, and He Himself instructs us how to prepare for this sacred debate. He bids us be silent; He bids us consider, and then draw near to Him with holy boldness and plead with Him, produce our cause and bring forth our strong reasons. I. FIRST, THEN, LET US BE SILENT. 1. Before the controversy opens let us be silent with solemn awe, for we have to speak with the Lord God Almighty! Let us not open our mouths to impugn His wisdom, nor allow our hearts to question His love. We are going to make bold to speak with Him, but still He is the eternal God, and we are dust and ashes. It is the glory of God to conceal a thing, and if He chooses to conceal it, let it be concealed. Truly, God is good to Israel, and His mercy endureth for ever. 2. Our silence of awe should deepen into that of shame; for, though it is true that the cause of God has not prospered, whoso fault is this? 3. Go further than this, and keep the silence of consideration. This is a noisy age, and the Church of Christ herself is too noisy. We have very little silent worship, I fear. Let us be silent, now, for a minute, and consider what it is that we desire of the Lord. The conversion of thousands, the overthrow of error, the spread of the Redeemer's kingdom. Think in your minds what the blessings are which your soul pants after. Suppose they were to be now bestowed, are you ready? If thousands of converts were to be born unto this one Church, are you prepared to teach them and comfort them? You pray for grace — are you using the grace you have? You want to see more power — how about the power you have? Are you employing it? If a mighty wave of revival sweeps over London, are your hearts ready? Are your hands ready? Are your purses ready? If you reflect, you will see that God is able to give His Church the largest blessing, and to give it at any time. Keep silence and consider, and you will see that He can give the blessing by you or by me. Ask yourselves in the quiet of your spirits, what can we do to get the blessing? Are we doing that? 4. Then we shall pass on to the silence of attention. Keep silence that God may speak to you. We cannot expect Him to hear us if We will not hear Him. 5. If you have learned attention, be silent with submission. II. In that silence LET US RENEW OUR STRENGTH. Noise wears us; silence feeds us, To run upon the Master's errands is always well, but to sit at the Master's feet is quite as necessary; or, like the angels which excel in strength, our power to do His commandments arises out of our hearkening to the voice of His Word. But how happens it that such silence renews our strength? 1. It does so by giving space for the strengthening word to come into the soul, and the energy of the Holy Spirit to be really felt. 2. We must be silent to renew our strength, by using silence for consideration as to who it is that we are dealing with. We are going to speak with God about the weakness of His Church, and the slowness of its progress. We are coming to plead now with One whose arm is not shortened, and whose ear is not heavy. Renew your strength as you think of Him. Hath not the Lord said concerning His beloved Son that He shall divide the spoil with the strong, and the pleasure of the Lord shall prosper in His hands? Shall it not be so? Think, too, that you are about to appeal to the Holy Spirit. What cannot the Spirit of God do? 3. In silence, too, let us renew our strength by remembering His promises. There are a thousand promises. Let us think of that, and however difficult the enterprise may be, and however dark our present prospects, we shall not dare to doubt when Jehovah has spoken and pledged His Word. 4. Our strength will be renewed next, if in silence we yield up to God all our own wisdom and strength. 5. Keep silence, then, ye saints, till ye have felt your folly and your weakness, and then renew your strength most gloriously by casting yourselves upon the strength of God. III. Our text proceeds to add, "Then let them draw near." You that know the Lord DRAW NEAR. You are silent, you have renewed your strength, now enjoy access with boldness. The condition in which to intercede for others is not that of distance from God, but that of great nearness to Him. Even thus did Abraham draw nigh when he pleaded for Sodom and Gomorrah. 1. Let us remember how near we really are. We are one with Christ, and members of His body. How could we be nearer? 2. You are coming to a Father. 3. The desire in our heart for God's glory and the extension of His Church, is a desire written there by the Holy Spirit. 4. What we ask, if we are about to plead with God concerning His kingdom, is according to His own mind. 5. Moreover, there is this further consideration; the Lord loves to be pleaded with. He might have given all the covenant blessings without prayer; wherefore does He compel us to use entreaties, unless it be that He loves to hear the voices of His children? IV. I now come to the last point, which is, "LET US SPEAK." Be silent, renew your strength, draw near, and then speak. What have we to say upon the matter which concerns us? 1. Let us first speak in the spirit of adoring gratitude. How sweet to think that there should be a Saviour at all. To think that there should be a heavenly kingdom set up, as it is set up; that it should have made such advances as it has made, and should still grow mightily! 2. Next, let us speak in humble expostulation. 3. Then turn to pleading. 4. Let us speak in the way of dedication. 5. Let us speak still in the way of confidence. ( C. H. Spurgeon . ) Silence and speech before God J. Leckie, D. D. God addresses men here by two designations, the one having reference to their remoteness and isolation, and the other to their unity. The series of injunctions begins with silence and ends with speech. Right silence before God, .passing on through stirring up of energy and earnest confiding approach, issues m speech. We shall consider the beginning and the end of this series — silence before God and speech to God. I. SILENCE BEFORE GOD. Shall we not be silent in the endeavour to realise that God is, and what He is? Would not this do more for us than any urging of ourselves or any kind of activity and noise whatever? And can anything have its proper effect on our soul without this? If we but realise with ourselves that we have to do with an Infinite One, that there is One Being of spotless perfection, almighty power, unchangeableness, boundless love, complete and earnest opposition to evil, what an effect this will produce on us! Unless we can bear to be silent and brood, the thought of God will not rise before us in fulness and splendour. But God speaks, and we must listen in silence. With what glad silence should we listen to the Divine voice. A single word of God must be worth more to us than all other words. When we read the Word of God we should say to ourselves, Hush! God is speaking. We should listen to it as a message conveying what we are to believe and embrace and ponder and do. We may spoil everything by letting the murmur of our own thoughts arise. Our silence in the presence of God will often take the form of thinking of ourselves. Thinking of self becomes sincere and profitable when it goes on consciously in God's presence. The felt presence of God revives memory, prevents besetting self-deception, and turns the survey of the future from chaotic dreams into earnest outlook. Can any man make such a survey, however imperfectly, without shame? Shame makes him silent. He who knows the bitterness of being put to silence in the presence of God, will scarcely be without experience of the sweetness of silent satisfaction and rest. He will be led to see such a graciousness in God, such a benign healing aspect of His mercy, such a fulness in Christ, such a might of forgiveness, such a sublime oblivion, that he will feel for a while as if he had nothing more to ask. This satisfaction passes into expectation. II. SPEECH TO GOD FOLLOWING UPON THE SILENCE. Silence before God in which such thoughts as these go on leads to a stirring of the soul, a forth-putting of endeavour, and a drawing near to God. Silence before God heaps a load on the heart which can only be thrown off by speaking to God. One thing after another brings fresh penitence, new discovery of sin, new sense of the greatness of God; new fears spring up, new resolutions gather, and all these weigh very heavily. And much more than freedom from pressure will be experienced. The convictions that gather in silence will be strengthened by speech. If they did not find expression they would begin to decay. In short, speaking to God of the things that have lain on the soul in its silence is a necessity at once for relief, for understanding, for intensity, for permanence, and for growth, It would be a wrong inference to draw from this passage that one ought not to speak to God without consciously going through these stages of the text. There may be true speaking to God which seems to break forth at once and immediately from the soul. It is not always a bad sign when we feel that we cannot speak, but must be silent before God. This state is not, indeed, to be prolonged. Nor must it be a dull, dead, distant silence, but one that has its own peculiar activities. Hasting to cut short the period of silence may enervate and chill. The silence may be more acceptable to God for the time than any words could be. We should expect times of silence before God — times in which speaking to God is not indeed absent, but in which silence is the dominating element. If it is a silence before God, it is a leaving of space for God to speak, and surely this is implied in communion. ( J. Leckie, D. D. ) The silence ofreverence J. Leckie, D. D. is the soil in which earnestness and energy grow. By this reverent silence resolution takes shape and gathers force. Men gird up their energies afresh when in solemn silence they have gone over the actualities and the possibilities of life. Then with purpose and intensity they come near to God. ( J. Leckie, D. D. ) The relief of speech alter silence J. Leckie, D. D. You may have seen a reservoir of water which, by continuous rain, had become so full that it threatened to overflow all its banks or burst them — the rain through days and nights had been pouring on its broad bosom, and the brooks and rills from miles around had been hurrying their foaming tributes into it, till the ordinary small outlet is wholly unable to relieve the immense pressure, and the very edge of ruin is reached, when, lo! the great sluice is raised, and away rushes the pent-up flood in immense volume. There is relief and safety at once. So is it with the burdened soul on which silence before God has been laying load after load, pressing and crushing it with memories, convictions, fears, resolutions. Relief and freedom are gained by pouring out the soul in words before God. ( J. Leckie, D. D. ) Conviction aided by both silence and speech J. Leckie, D. D. In silence there is the rooting of conviction, but in speaking to God its expansion and growth. When you have hyacinths in water glasses, you put them first in darkness for some weeks till the roots strike down into the water. You find that the roots have spread and filled the glass, but there is scarcely a sign of growth upward, the stalk remains undeveloped. Light is needed for that. So speech to God is needed to raise and expand the feelings that have been rooted in silence. ( J. Leckie, D. D. ) The righteous man from the East. Isaiah 41:2 The righteous man from the East J. A. Alexander. — The question, whose appearance is predicted, has been always a subject of dispute. Eusebius , , and understand it as describing the triumphs of the true religion, or the Gospel, here called "righteousness." Cyril and apply it to the Lord Jesus Christ Himself, as the Righteous One, or the Lord our Righteousness. Cocceius stands alone in his application of the verse to the apostle Paul. The Jews make Abraham the subject of the passage, excepting Aben Ezra , who, with Vitringa and all the latest writers, understands it as a prophecy of Cyrus. The inappropriateness of the terms employed to our Saviour or the Gospel, to Abraham or Paul, is almost self-evident, and equally clear is its appropriateness to the case of Cyrus. The argument in favour of the latter application, drawn from the analogy of Isaiah 45:1 ; Isaiah 46:11 , is less conclusive, because he is there expressly named. The truth appears to be that this is a more general intimation of a great eventful movement from the East, which is afterwards repeated with specific reference to Cyrus and his conquests. It might even be supposed without absurdity that there is here an allusion to the general progress of the human race, of conquest, civilisation, and religion from the East to the West. Umbreit supposes a specific reference to the course of the sun, from which the name of Cyrus was derived. ( J. A. Alexander. ) Cyrus raised up by God Prof. S. R. Driver, D. D. "Stirred up" the sense is "impelled into activity." ( Prof. S. R. Driver, D. D. ) Cyrus from the East, yet from the North Prof. S. R. Driver, D. D. "From the East"; Cyrus' home, Susiania. being to the east of Babylonia. "From the North" (ver. 25), alludes to the "Medes, who united with the Persians under Cyrus, and whose home was to the north or north-east of Babylonia. ( Prof. S. R. Driver, D. D. ) Cyrus called in righteousness Prof. S. R. Driver, D. D. (see R.V.): — Cyrus' career being a furtherance of God's righteous purpose for the government of the world. ( Prof. S. R. Driver, D. D. ) Cyrus called to God's foot J. A. Alexander. To call to one's foot is a Hebrew idiom for calling to one's service, or summoning to take a place among one's followers. ( J. A. Alexander. ) They helped every one his neighbour. Isaiah 41:6, 7 Idolatry the subject of sarcasm J. A. Alexander. The sarcasm consists in making the idolaters dependent upon idols which are themselves dependent upon common workmen and the most trivial mechanical operations for their form and their stability. Hence the particular enumeration of the different artificers employed in the manufacture of these deities. The last clause implies that the strength of the idol is not in itself, but in the nails that keep it in its place, or hold its parts together. ( J. A. Alexander. ) Lessons from the idol-makers J. W. Rogan. Idolatry being threatened with an overthrow, their "craft" was endangered, and hence the earnestness and co-operation of these makers of idols. The text is suggestive. I. It affords an illustration of THE WAY THE WICKED COMBINE IN THEIR FIGHT AGAINST THE RIGHT. Jeremiah gives us a picture of this combination in the family ( Jeremiah 7:17, 18 ). Isaiah, carrying it up higher, here shows how the different crafts cheer and help each other. Take the history of the world; follow the struggle between the powers of light and the powers of darkness, and you will find that this has always been the case. When Jesus Christ made His appearance upon the earth for the purpose of inaugurating the overthrow of paganism and planting His kingdom on its ruins, witness what varied and unhallowed combinations arrayed themselves against Him. See how the liquor-dealers are now banded together in that strong association, which has for its object the protection and perpetuity of their iniquitous traffic. And if certain questions are touched there are manifested some strange combinations. II. We see the importance of UNANIMITY OF FEELING AND CONCERT OF ACTION IN CHURCH WORK. 1. This should be true in the individual Churches. The various ages, classes, and organisations of a Church ought to work for the same ends. 2. On the great leading questions there must be co-operation between the various denominations. III. We have a suggestion as to THE MUTUAL DEPENDENCE OF MEN. Notice how many crafts the idols passed through before they were finished. Take any article in your possession, and a great many different persons and trades have contributed to its production. No profession or trade is independent of other professions and trades; no class is independent of other classes. IV. We are reminded that OUR AIM IN LIFE SHOULD BE TO HELP THOSE WITH WHOM WE COME IN CONTACT. "They helped every one his neighbour." Jesus Christ came into this world not to seek His own ease or profit or pleasure, but to help the needy sons of men. Have we caught anything of His spirit? There are many ways in which we can help. 1. Like these idolaters, we can do it by our words of cheer. We are too chary with our praise. 2. Help by our deeds. ( J. W. Rogan. ) Mutual encouragement W. M. Statham. How much of mutuality there is in the teaching of the Bible! This is mutual encouragement, and applies to higher forms of service. The next verse reads, "But thou, Israel, art My servant." To be a carpenter who works on wood is merely to do something outward, but "thou art My servant" introduces us into the moral sphere of action. Now encouragement is not flattery. You are not to forget the great ethical basis on which all our life must rest. It is not right to flatter. It is right to encourage, because there are always circumstances in human life that tend to depress, and there are specific temperamental constitutions that need a great deal of gladdening from without, for some are not easily inspired. I believe in encouragement all through. Many young people never play the piano well because their parents have not encouraged them. Sometimes we fail to encourage our servants. I. ENCOURAGEMENT MUST BE LIVED AS WELL AS SPOKEN. We are to give courage through the possession of it. It will not do for those who are to inspire others to whimper over their troubles! If the general is beaten the army is often defeated. II. ENCOURAGEMENT MUST BEGIN AT THE NEAREST POINT. "Everyone said to his neighbour." The man next to me is to catch the influence. If I do not encourage him it is a poor compliment to encourage somebody in Spain or Jerusalem. It is of no use for me to write the foreign letter to my friend far away, if I do not encourage the charwoman who comes for a day's work. All these splendid heroics of distance are mere romance. Your neighbour nigh you often needs encouragement, and God has placed you there to give it. III. ENCOURAGEMENT MUST NOT BE MERELY SEASONAL. Because you do not know when a man wants you! It is to be the atmosphere of duty; you are to live in it. We need encouragement when things are bright with us to stimulate us to make a right and thankful use of our mercies. We need encouragement in adversity, for patience needs sustaining in long hours of pain, in mysteries we cannot fathom, in paths where we see no turning. You can encourage someone best of all when you can say, Thus and thus it has been with me. IV. ENCOURAGEMENT MUST NOT BE WITHDRAWN BY FREQUENT FAILURES. Do not say, I will give it up, it is a bad job. As the R.V. says, "Despairing of no man." What do you say? Am I to encourage the man who has broken so many vows? Yes. His next step may be on to the rock. Am I to be the one to bear upon my heart the responsibility of cheering those who never seem to cheer me? Yes. Your relation to me is not to affect my relation to you. Encourage the doubter, the erring, the deserter, as you would be encouraged yourself. V. ENCOURAGEMENT MUST BE TRUE, BASED ON REASONS. No one can really encourage me unless he speaks on the ground of truth. For truth will not encourage me by hiding my symptoms and using soft, seductive words! Encourage one another, because the work in which we are engaged is the only immortal work of the ages, and to unite in Christian work is to lay hold of the "everlasting." ( W. M. Statham. ) Mutual help a law of nature F. D. Huntington, D. D. 1. The commonwealth is not served till the different branches of industry merge their jealousies in goodwill. 2. The very composition of the earth we walk over offers a strong hint of this intention. You read it in the beautiful balancings of clouds and tides, the equations of astronomy, the adjustments of growth and climate, all the musical accord by which the Divine Spirit has attuned His creation to an everlasting anthem. Sky and water, vapour and vegetation, earth and sun are ever friendly and hospitable; they are perpetually running on some missionary errand on each other's behalf. 3. Indeed, It is most interesting to see how liberally the Creator has given hints and illustrations of this social principle by His own arrangements, even in what we call the humbler departments of His creation. For society does not stand apart from nature, but interlinks its laws with hers. Very wonderful it is, and very beautiful, to see how God twines together, into a system of mutual benefits, the operations that different creatures carry on for their own advantage, thus revealing His intention that they should be fellow-helpers, even these dumb and soulless things. He scarcely lets any good end with the being that produced it, but carries it over into some wider usefulness. He pushes out the doings of each animal and person into results that help other animals and other persons. The silkworm, with no thought of a charity, spins for himself an elaborate and complicated coffin, to hold the chrysalis, till its resurrection with wings. But the strands of that delicate fabric, the ingenuity of man winds off into the material of his costliest and most durable vestures. Coral insects build their reefs with the slow toil of ages, not certainly as philanthropists, but simply by the instinct that bids living things provide a habitation. Yet they are all the time laying the foundations of islands that men will some time inhabit, when overpopulated continents shall send out their swarming colonies, and thus God "layeth the beams of His chambers in the waters." The spider weaves a web, out in the air, for certain economical purposes of his own. But God bathes it overnight in drops of dew, and in the morning sun it hangs like a silver shield, with miniature rainbows for its quarterings, "a thing of beauty" at which children clap their hands with rapture, and which every beauty-loving passenger is the better for. The spider had no thought of being an artist; but the Creator made him one to shed delight unconsciously. Or else astronomy stretches one of those slender fibres across the glass in her telescope to mark the passage of a star, and the little insect under a clover leaf gives a measuring line to science to tell the august motions of the constellations of the sky. 4. So in another and higher grade of creation. When men forget to help each other, God overrules their plans, and makes them do it, to a certain extent, in despite of themselves. He is for ever defeating the plots of selfishness. He suffers no immunities to be strictly personal. It is the settled policy of Providence, so to speak, to break up monopolies. He regards always the good, not only of the greatest number, but of the whole. He allows no mortal to live for himself alone, however much disposed to. A capitalist, without the remotest intention of being a public benefactor perhaps, founds a factory, to enlarge his private fortune. But the enterprise calls into employment an army of labourers, and the wages forestall their starvation. A few men, in a corporation, as the ease may be, build a railway, for the sake of the dividends; but it becomes an immeasurable facility of travel and transportation, and while it enriches a few is a convenience to millions. ( F. D. Huntington, D. D. ) So the carpenter encouraged the goldsmith. Isaiah 41:7 The hardships of working men T. De Witt Talmage, D. D. If men in bad work can encourage each other, should not men engaged in honest artisanship and mechanism speak words of good cheer? 1. Men see in their own work hardships and trials, while they recognise no hardships or trials in anybody else's occupation. Every man's burden is the heaviest, and every woman's task is the hardest. We find people wanting to get other occupations and professions. Now, the beauty of our holy religion is that God looks down upon all the occupations and professions; and while I cannot understand your annoyances, and you cannot understand mine, God understands them all. I will speak this warning of the general hardships of the working classes. You may not belong to this class, but you are bound as Christian men and women to know their sorrows and sympathise with them, and as political economists to come to their rescue. You do a great wrong to the labouring classes if you hold them responsible for the work of the scoundrelly anarchists. You may do your duty toward your employes, but many do not, and the biggest business firm to-day is Grip, Gouge, Grind and Company. By what principle of justice is it that women in many o

Benson Commentary Isaiah 41:1 Keep silence before me, O islands; and let the people renew their strength: let them come near; then let them speak: let us come near together to judgment. Isaiah 41:1 . Keep, &c. — “The prophet, having in view the subversion of idolatry, had, in the former chapter, from Isaiah 41:18 , argued against it, from the essence and nature of God, the supreme Creator and Ruler of the world, being such as not to be represented by any corporeal matter or figure. To this disputation he subjoined a consolation, directed to the people of God, from Isaiah 41:27 to the end of the chapter. Therefore, after this consolatory parenthesis, he renews his disputation against idolaters, by an argument taken from God’s certain foreknowledge, and foretelling of future events, from which he selects that remarkable one respecting Cyrus, as the deliverer of the people of God, and the destroyer of Babylon: an event utterly unknown to idols and idolaters, and therefore an astonishment to the nations; and yet an event which God so long time before exactly foretold in every circumstance by our prophet. He who can thus predict future events, the prophet urges, must be allowed to possess true divinity. He who cannot, has no claim to that honour. The prophet the rather makes use of this argument, because paganism so much gloried in its false prophecies and oracles. Here then is God exhibited, as if appearing in public, and preparing himself to dispute with idolaters, for his truth and glory; and therefore the islands and people, all the nations of the world, are summoned to plead their cause; and an awful silence is enjoined, according to the forms observed in courts of justice, for both in this and Isaiah 41:21 the expressions and ideas are taken from those courts.” See Vitringa and Dodd. The phrase, Let the people renew their strength, signifies, “Let them prepare themselves, and come forth to the cause, furnished with all the strength of argument and reason they can collect; let them unite all their powers, and set their cause in the best light possible.” Isaiah 41:2 Who raised up the righteous man from the east, called him to his foot, gave the nations before him, and made him rule over kings? he gave them as the dust to his sword, and as driven stubble to his bow. Isaiah 41:2-3 . Who raised up — Into being and power? Was it not my work alone? The righteous man — Many expositors understand this of Abraham, who was a person eminently righteous, and was called from the other side of the Euphrates, which lay eastward from Judea, and who performed the things here mentioned, partly in his own person, conquering five kings and their people with them, (Genesis 14.,) and following God he knew not whither; and partly by his posterity, whose exploits may well be ascribed to him, not only because they came out of his loins, but also, and especially, because all their successes and victories were given to them for Abraham’s sake, and by the virtue of God’s covenant made with him. And this interpretation seems to receive some countenance from Isaiah 41:5-6 , which agree well with the practice of the Canaanites and neighbouring nations; who, upon Israel’s march toward them, were filled with great consternation, and used all possible diligence in seeking both to their idols and to men for help against them. To which may be added, that Abraham was called out of the east; and his posterity were introduced into the land of Canaan, in order to destroy the idolaters of that country; and they were established there on purpose to stand as a barrier against idolatry, then prevailing, and threatening to overrun the whole face of the earth. But though the particulars here mentioned by the prophet are most, or all of them, applicable to Abraham, yet Lowth, Vitringa, and many other commentators of great authority, think that they more exactly belong to Cyrus, and that upon a comparison of them with what is asserted Isaiah 41:25 ; Isaiah 45:1 ; Isaiah 45:13 ; and Isaiah 46:11 , there can be no doubt that he is here meant. Cyrus might be called a righteous man, or, a man of righteousness, as the Hebrew rather means, because he was raised up in righteousness, as is said of him Isaiah 45:13 , and was God’s great instrument, to manifest his faithfulness in fulfilling his promise of delivering his people out of Babylon, and his justice in punishing the enemies and oppressors of his people, the Babylonians; upon which account the Medes, who served under Cyrus in his expedition, are called God’s sanctified ones, Isaiah 13:3 ; Isaiah 13:17 . And all the other expressions here used are very applicable to him, and were verified in him. He came from the east, from Persia, which was directly eastward from Judea and from Babylon. He was raised up by God in an eminent and extraordinary manner, as is observed both by sacred and profane historians. To him also all the following particulars agree, as we shall see. And although these things were yet to come, yet the prophet speaks of them as if they were already past, a practice not unusual with the prophets. And as in the former chapter, ( Isaiah 41:27 ,) he speaks of God’s people as if they were actually in captivity in Babylon, so here he speaks of them as if they were actually brought out of it by Cyrus. And by this instance he pleads his cause against the Gentiles and their idols; because this was an evident proof of God’s almighty power, (as the prediction of it was of his infinite wisdom,) and of the vanity and weakness of idols, which eminently appeared in the destruction of the Babylonians, who were a people mad upon their idols, and yet were destroyed together with their idols, Jeremiah 50:38 ; Jeremiah 51:47 . Called him to his foot — To march after him, and under his banner against Babylon. Thus Barak’s army is said to be at his feet, Jdg 4:10 . Gave the nations before him, &c. — Subdued nations and kings before him. Gave them as the dust to his sword — To be put to flight as easily as the dust is scattered by the wind. He pursued them, and passed safely — Went on in the pursuit with great ease, safety, and success; even by the way that he had not gone — By unknown paths; which is added as a further evidence of God’s providential care of him. This was verified both in Abraham and in Cyrus. Isaiah 41:3 He pursued them, and passed safely; even by the way that he had not gone with his feet. Isaiah 41:4 Who hath wrought and done it , calling the generations from the beginning? I the LORD, the first, and with the last; I am he. Isaiah 41:4-6 . Who hath done it? — Whose work was this but mine? Calling the generations — Calling them out of nothing; giving them breath and being; disposing and employing them as I see fit: from the beginning — All persons and generations of mankind from the beginning of the world. I the Lord, the first, &c. — Who was before all things, even from eternity, and shall be unto eternity: the isles saw it, and feared — Even remote countries discerned the mighty work of God in delivering his people, and overthrowing their enemies in so wonderful a manner, and were afraid lest they should be involved in the same calamity. The ends of the earth drew near and came — They gathered themselves together to consult for their common safety, and to maintain the cause of their idols, which, by this instance, they perceived to be in great jeopardy. They helped every one his neighbour — They encouraged and assisted one another in their idolatrous practices. “Remote countries,” says Lowth, “were astonished at the sudden rise of the conqueror Cyrus, and joined in an alliance to check his growing greatness, just as several artificers that are concerned in the trade of idol- making assist one another in carrying on their common interest, and stir up the zeal of others in defence of image-worship:” see Acts 19:25 . Or, according to others, the prophet describes in these verses the vain and fruitless attempt of idolaters to hinder the effect of Cyrus’s appearance, namely, the demolition of Babylon and its idols. “The passage maybe also fitly applied to the heathen powers combining together to support idolatry, and suppress the Christian religion.” Isaiah 41:5 The isles saw it , and feared; the ends of the earth were afraid, drew near, and came. Isaiah 41:6 They helped every one his neighbour; and every one said to his brother, Be of good courage. Isaiah 41:7 So the carpenter encouraged the goldsmith, and he that smootheth with the hammer him that smote the anvil, saying, It is ready for the sodering: and he fastened it with nails, that it should not be moved. Isaiah 41:8 But thou, Israel, art my servant, Jacob whom I have chosen, the seed of Abraham my friend. Isaiah 41:8-13 . But thou, Israel, art my servant — Thus the Gentiles show themselves to be the servants of their idols, and own them for their gods: but thou art my people, and I am and will be thy God. Jacob, whom I have chosen — Out of the multitude of idolatrous nations, to be my peculiar people. The seed of Abraham my friend — With whom I made a strict league of perpetual friendship: see Genesis 12:2-3 ; Genesis 15:1 ; Genesis 15:8 . “The expressions are very endearing: it is honourable to be God’s servant, still more so to be his chosen servant, and to be descended from one to whom he vouchsafed the title of friend, as God did to Abraham, ( 2 Chronicles 20:7 ,) the greatest honour that any man is capable of: which glorious privilege Christ was pleased to communicate to his disciples, John 15:13 . Thou whom I have taken, &c. — Thou Israel, whom I took to myself, and brought hither in the loins of thy father Abraham, from a remote country, namely, from Chaldea; or, whom I brought out of Babylon into thine own land: which, though yet to come, he may speak of as of a thing past, according to the usual custom of the prophets when foretelling future events. But the former interpretation seems better to agree with the foregoing verse. And called thee from the chief men thereof — From the midst of many great and noble persons, among whom he lived in Chaldea. But the Hebrew, ??????? , is rendered by Vitringa and Dr. Waterland, from the sides thereof, and by Bishop Lowth, from the extremities thereof, which is probably the prophet’s meaning. I have chosen, and not cast thee away — Or, and will not reject thee: I have chosen thee and thy seed through all generations. They that were incensed against thee shall be confounded — Both because their hopes and designs shall be utterly disappointed, and because the mischief which they contrived against thee shall fall on themselves. They shall be as nothing — Shall come to nothing, or perish. Thou shalt not find them — They shall be so totally consumed, that although thou search for them, thou shalt not be able to find them anywhere in the world. “The powerful monarchies that have been incensed against the church, and have contended with her, have been put to shame, and brought to nothing: and this prediction hath already been fulfilled in the ruin of the Egyptian, Assyrian, Chaldean, Macedonian, and Roman empires, which we now may seek for in vain; for no vestiges of the four former, and scarcely any of the last, can be found; while the church still subsists! In like manner all that now do, or hereafter shall contend with her, shall perish.” — Scott. I the Lord will hold thy hand — Or, will strengthen it, as ????? signifies: I will assist and enable thee to vanquish all thine enemies. Isaiah 41:9 Thou whom I have taken from the ends of the earth, and called thee from the chief men thereof, and said unto thee, Thou art my servant; I have chosen thee, and not cast thee away. Isaiah 41:10 Fear thou not; for I am with thee: be not dismayed; for I am thy God: I will strengthen thee; yea, I will help thee; yea, I will uphold thee with the right hand of my righteousness. Isaiah 41:11 Behold, all they that were incensed against thee shall be ashamed and confounded: they shall be as nothing; and they that strive with thee shall perish. Isaiah 41:12 Thou shalt seek them, and shalt not find them, even them that contended with thee: they that war against thee shall be as nothing, and as a thing of nought. Isaiah 41:13 For I the LORD thy God will hold thy right hand, saying unto thee, Fear not; I will help thee. Isaiah 41:14 Fear not, thou worm Jacob, and ye men of Israel; I will help thee, saith the LORD, and thy redeemer, the Holy One of Israel. Isaiah 41:14-16 . Fear not, thou worm Jacob — Who art weak in thyself, despised and trodden under foot by thy proud and potent enemies. I will make thee a new sharp thrashing instrument — Such as were usual in those times and places. Thou shall thrash the mountains and hills — The great and lofty potentates of the world, which set themselves against thee: or, the greater or lesser kingdoms or countries which were enemies to God’s truth and people; so the phrase signifies, Isaiah 2:14 , and Psalm 72:3 . The expressions of this and the following verse allude to the custom of the eastern countries, of having their thrashing-floors upon the tops of hills and mountains. Thou shalt fan them — When thou hast beaten them as small as chaff; and the wind shall carry them away — They shall no more molest thee; they shall be scattered and lost. And thou shalt glory in the Holy One of Israel — For to him, and not to thyself, thou shalt ascribe thy victory over thine enemies. Isaiah 41:15 Behold, I will make thee a new sharp threshing instrument having teeth: thou shalt thresh the mountains, and beat them small, and shalt make the hills as chaff. Isaiah 41:16 Thou shalt fan them, and the wind shall carry them away, and the whirlwind shall scatter them: and thou shalt rejoice in the LORD, and shalt glory in the Holy One of Israel. Isaiah 41:17 When the poor and needy seek water, and there is none, and their tongue faileth for thirst, I the LORD will hear them, I the God of Israel will not forsake them. Isaiah 41:17-20 . When the poor and needy seek water, &c. — When my poor people are come to the greatest extremity of danger and misery, then will I appear for their relief. I will open rivers in high places — Upon the hills and mountains, where, by the course of nature, there are no rivers; and fountains in the midst of valleys — Or, in the valleys, namely, in such of them as are not well watered. I will make the wilderness a pool of water, &c. — Those people who are like a dry and barren wilderness, I will abundantly water with my blessings, and make them fruitful: which may be understood either of the Jews, who were in a wilderness condition, till God brought them out of it; or of the Gentiles converted to the true religion under the gospel. I will plant in the wilderness the cedar, the myrtle, &c. — Trees which are both useful and pleasant to the eye, and affording a good shadow to the traveller. But what particular trees the Hebrew words here used signify is not certainly known. That they may see — Or, that men may see: that all that see this wonderful change may consider it, and acknowledge that the hand of the Lord hath done this — That it is the work of God. “The many wonderful steps by which the restoration of the Jewish nation shall be brought about, will convince all considering persons that it is the work of God; and his power will still more undeniably discover itself in the propagation of the gospel, and the enlightening of those who sit in darkness with the saving truth of it.” — Lowth. Isaiah 41:18 I will open rivers in high places, and fountains in the midst of the valleys: I will make the wilderness a pool of water, and the dry land springs of water. Isaiah 41:19 I will plant in the wilderness the cedar, the shittah tree, and the myrtle, and the oil tree; I will set in the desert the fir tree, and the pine, and the box tree together: Isaiah 41:20 That they may see, and know, and consider, and understand together, that the hand of the LORD hath done this, and the Holy One of Israel hath created it. Isaiah 41:21 Produce your cause, saith the LORD; bring forth your strong reasons , saith the King of Jacob. Isaiah 41:21-24 . Produce your cause — He renews his challenge to the idolaters to plead the cause of their idols, and give convincing proof of their divinity: see on Isaiah 41:1 . Bring forth your strong reasons — Hebrew, ?????? ???????? , which Bishop Lowth renders, “Produce these your mighty powers;” and Jerome, “Accedant idola vestra, quæ putatis esse fortissima,” let those of your idols, whom you think most powerful, approach. “I prefer this,” says the bishop, “to all other interpretations of this place. The false gods are called upon to come forth and appear in person, and to give evident demonstration of their foreknowledge and power, by foretelling future events, and exerting their power in doing good or evil.” Let them — Either the idols, or the idolaters in the name and by the help of their idols; show us what shall happen — All future events, which he divides into two sorts in the following clause, the former and the latter. Let them show the former things — Let the idols, or you their worshippers, prove that they ever uttered any true oracles or prophecies relating to former times, and, that the event hath exactly answered the prediction, and this will give credit to any predictions they shall deliver relating to things yet future. Or, by the former things, may be meant such things as should shortly come to pass, which might be better discerned than those things which were yet at a greater distance. So understood, he proposes the easiest part first. Let us try whether they can foretel those things which are even at the door, and, if so, we will try them further. Let them tell us what things shall happen, and in what order; which first and which last. That we may consider them — Hebrew, ??????? ???? , and we will set our heart to it. We will allow the argument its due weight, and either fairly answer it, or give up our cause against idols; and know — That we may know; the latter end of them — The consequence of them, as ?????? may be rendered, whether the events answer to their predictions. Or declare us things for to come — Namely, after a long time. That we may know that ye are gods — That we may have, if not a certain proof, yet a probable argument of your deity. Yea, do good or do evil — Protect your worshippers, whom I intend to destroy, or destroy my people, whom I intend to save; that we may be dismayed, &c. — That I and my people may be astonished, and forced to acknowledge your godhead. Behold, ye are of nothing — You lately were nothing, without any being at all; and your work of naught — Your operations are like your beings; there is no reality in your beings, nor efficacy in your actions. An abomination is he that chooseth you — He that chooseth you for his gods is most abominable for his folly, as well as his wickedness. Isaiah 41:22 Let them bring them forth, and shew us what shall happen: let them shew the former things, what they be , that we may consider them, and know the latter end of them; or declare us things for to come. Isaiah 41:23 Shew the things that are to come hereafter, that we may know that ye are gods: yea, do good, or do evil, that we may be dismayed, and behold it together. Isaiah 41:24 Behold, ye are of nothing, and your work of nought: an abomination is he that chooseth you. Isaiah 41:25 I have raised up one from the north, and he shall come: from the rising of the sun shall he call upon my name: and he shall come upon princes as upon morter, and as the potter treadeth clay. Isaiah 41:25 . I have raised up, &c. — You neither foreknow, nor can do any thing. But I do now fore-tel, and will certainly effect, a great revolution and change in the world, which you shall not be able to hinder; one from the north — Cyrus might be said to come from the north, because he was a Mede by his mother, as he was a Persian by his father; or because a great part of his army was gathered out of Media, which was northward in reference to Judea, and because Darius the Mede was joined with him in this expedition. From the rising, &c., shall he call upon my name — Or proclaim my name, as the words may be rendered, which Cyrus did in express and emphatical terms, Ezra 1:1-2 . He shall come upon princes as upon mortar — Treading them down as easily as a man treadeth down mortar. Isaiah 41:26 Who hath declared from the beginning, that we may know? and beforetime, that we may say, He is righteous? yea, there is none that sheweth, yea, there is none that declareth, yea, there is none that heareth your words. Isaiah 41:26 . Who hath declared from the beginning — Which of your idols could foretel such things as these from the beginning of the world unto this day? And beforetime — Before the things come to pass. That we may say, He is righteous — His cause is good; he is a God indeed. Yea, there is none that showeth — Hebrew, surely, there is none of your gods that hath done or can do this, and therefore their claim to divinity is false and foolish. There is none that heareth your words — Because you are dumb and cannot speak. Isaiah 41:27 The first shall say to Zion, Behold, behold them: and I will give to Jerusalem one that bringeth good tidings. Isaiah 41:27 . The first shall say, &c. — Hebrew, ?????? ????? , literally, first, or the first to Zion; which words some interpret thus: I, who am the first, ( Isaiah 41:4 ,) do and will foretel to my people things to come. Behold, behold them — I represent things future (namely, the rise of Cyrus, and the deliverance of my people from Babylon by him) as if they were present, and to be beheld with men’s bodily eyes. Behold the wonderful works which God hath wrought for you: or, Behold my people returning to their ancient habitations. Bishop Lowth, who observes, “The verse is somewhat obscure by the transposition of the parts of the sentence,” translates it thus: I first to Zion, ( gave the word, ) Behold, they are here; And to Jerusalem I give the messenger of good tidings. The sense of which he says is, “I first, by my prophets, give notice of these events, saying, Behold, they are at hand! I give to Jerusalem,” &c. Isaiah 41:28 For I beheld, and there was no man; even among them, and there was no counseller, that, when I asked of them, could answer a word. Isaiah 41:28-29 . For I beheld — I looked to see if I could find any of them that could certainly foretel future events; and there was no man — Not any of the idols; for the word man is sometimes used by the Hebrews of brute creatures, and even of lifeless things. There was no counsellor — Though these idols were often consulted, yet none of them were able to give any solid or certain advice concerning future things. Behold, they are all vanity — This is the conclusion of the whole dispute, and the just sentence which God passes upon idols: they are vain things, and falsely called gods. Their molten images are wind — Empty and unsatisfying things, and which, like the wind, do quickly pass away and come to nothing; and confusion — Confused, useless things, like that rude heap in the beginning of God’s creation, of which this word, ??? , is used, Genesis 1:2 . He mentions molten images particularly, because their materials were most precious, and more cost and art were commonly bestowed upon them than upon others: but under these he comprehends all images whatsoever. Isaiah 41:29 Behold, they are all vanity; their works are nothing: their molten images are wind and confusion. Benson Commentary on the Old and New Testaments Text Courtesy of BibleSupport.com . Used by Permission.

Expositor's Bible Commentary Isaiah 41:1 Keep silence before me, O islands; and let the people renew their strength: let them come near; then let them speak: let us come near together to judgment. CHAPTER I THE DATE OF Isaiah 40:1-31 ; Isaiah 41:1-29 ; Isaiah 42:1-25 ; Isaiah 43:1-28 ; Isaiah 44:1-28 ; Isaiah 45:1-25 ; Isaiah 46:1-13 ; Isaiah 47:1-15 ; Isaiah 48:1-22 ; Isaiah 49:1-26 ; Isaiah 50:1-11 ; Isaiah 51:1-23 ; Isaiah 52:1-15 ; Isaiah 53:1-12 ; Isaiah 54:1-17 ; Isaiah 55:1-13 ; Isaiah 56:1-12 ; Isaiah 57:1-21 ; Isaiah 58:1-14 ; Isaiah 59:1-21 ; Isaiah 60:1-22 ; Isaiah 61:1-11 ; Isaiah 62:1-12 ; Isaiah 63:1-19 ; Isaiah 64:1-12 ; Isaiah 65:1-25 ; Isaiah 66:1-24 THE problem of the date of Isaiah 40:1-31 ; Isaiah 41:1-29 ; Isaiah 42:1-25 ; Isaiah 43:1-28 ; Isaiah 44:1-28 ; Isaiah 45:1-25 ; Isaiah 46:1-13 ; Isaiah 47:1-15 ; Isaiah 48:1-22 ; Isaiah 49:1-26 ; Isaiah 50:1-11 ; Isaiah 51:1-23 ; Isaiah 52:1-15 ; Isaiah 53:1-12 ; Isaiah 54:1-17 ; Isaiah 55:1-13 ; Isaiah 56:1-12 ; Isaiah 57:1-21 ; Isaiah 58:1-14 ; Isaiah 59:1-21 ; Isaiah 60:1-22 ; Isaiah 61:1-11 ; Isaiah 62:1-12 ; Isaiah 63:1-19 ; Isaiah 64:1-12 ; Isaiah 65:1-25 ; Isaiah 66:1-24 is this: In a book called by the name of the prophet Isaiah, who flourished between 740 and 700 B.C., the last twenty-seven chapters deal with the captivity suffered by the Jews in Babylonia from 598 to 538, and more particularly with the advent, about 550, of Cyrus, whom they name. Are we to take for granted that Isaiah himself prophetically wrote these chapters, or must we assign them to a nameless author or authors of the period of which they treat? Till the end of the last century it was the almost universally accepted tradition, and even still is an opinion retained by many, that Isaiah was carried forward by the Spirit, out of his own age to the standpoint of one hundred and fifty years later; that he was inspired to utter the warning and comfort required by a generation so very different from his own, and was even enabled to hail by name their redeemer, Cyrus. This theory, involving as it does a phenomenon without parallel in the history of Holy Scripture, is based on these two grounds: first, that the chapters in question form a considerable part-nearly nine-twentieths-of the Book of Isaiah; and second, that portions of them are quoted in the New Testament by the prophet’s name. The theory is also supported by arguments drawn from resemblances of style and vocabulary between these twenty-seven chapters and the undisputed oracles of Isaiah but, as the opponents of the Isaian authorship also appeal to vocabulary and style, it will be better to leave this kind of evidence aside for the present, and to discuss the problem upon other and less ambiguous grounds. The first argument, then, for the Isaian authorship of chapters 40-66 is that they form part of a book called by Isaiah’s name. But, to be worth anything, this argument must rest on the following facts: that everything in a book called by a prophet’s name is necessarily by that prophet, and that the compilers of the book intended to hand it down as altogether from his pen. Now there is no evidence for either of these conclusions. On the contrary, there is considerable testimony in the opposite direction. The Book of Isaiah is not one continuous prophecy. It consists of a number of separate orations, with a few intervening pieces of narrative. Some of these orations claim to be Isaiah’s own: they possess such titles as "The vision of Isaiah the son of Amoz." But such titles describe only the individual prophecies they head, and other portions of the book, upon other subjects and in very different styles, do not possess titles at all. It seems to me that those who maintain the Isaian authorship of the whole book have the responsibility cast upon them of explaining why some chapters in it should be distinctly said to be by Isaiah, while others should not be so entitled. Surely this difference affords us sufficient ground for understanding that the whole book is not necessarily by Isaiah, nor intentionally handed down by its compilers as the work of that prophet. Now, when we come to chapters 40-66, we find that, occurring in a book which we have just seen no reason for supposing to be in every part of it by Isaiah, these chapters nowhere claim to be his. They are separated from that portion of the book, in which his undisputed oracles are placed, by a historical narrative of considerable length. And there is not anywhere upon them nor in them a title nor other statement that they are by the prophet, nor any allusion which could give the faintest support to the opinion, that they offer themselves to posterity as dating from his time. It is safe to say, that, if they had come to us by themselves, no one would have dreamt for an instant of ascribing them to Isaiah; for the alleged resemblances, which their language and style bear to his language and style, are far more than overborne by the undoubted differences, and have never been employed, even by the defenders of the Isaian authorship, except in additional and confessedly slight support of their main argument, viz. , that the chapters must be Isaiah’s because they are included in a book called by his name. Let us understand, therefore, at this very outset, that in discussing the question of the authorship of "Second Isaiah," we are not discussing a question upon which the text itself makes any statement, or into which the credibility of the text enters. No claim is made by the Book of Isaiah itself for the Isaian authorship of chapters 40-66. A second fact in Scripture, which seems at first sight to make strongly for the unity of the Book of Isaiah, is that in the New Testament, portions of the disputed chapters are quoted by Isaiah’s name, just as are portions of his admitted prophecies. These citations are nine in number. { Matthew 3:3 , Matthew 8:17 , Matthew 12:17 , Luke 3:4 , Luke 4:17 , John 1:23 , John 12:38 , Acts 8:28 , Romans 10:16-20 } None is by our Lord Himself. They occur in the Gospels, Acts, and Paul. Now if any of these quotations were given in answer to the question, Did Isaiah write chapters 40-66 of the book called by his name? or if the use of his name along with them were involved in the arguments which they are borrowed to illustrate as, for instance, is the case with David’s name in the quotation made by our Lord from Psalm 110:1-7 , then those who deny the unity of the Book of Isaiah would be face to face with a very serious problem indeed. But in none of the nine cases is the authorship of the Book of Isaiah in question. In none of the nine cases is there anything in the argument, for the purpose of which the quotation has been made, that depends on the quoted words being by Isaiah. For the purposes for which the Evangelists and Paul borrow the texts, these might as well be unnamed, or attributed to any other canonical writer. Nothing in them requires us to suppose that Isaiah’s name is mentioned with them for any other end than that of reference, viz. , to point out that they lie in the part of prophecy usually known by his name. But if there is nothing in these citations to prove that Isaiah’s name is being used for any other purpose than that of reference, then it is plain-and this is all that we ask assent to at the present time-that they do not offer the authority of Scripture as a bar to our examining the evidence of the chapters in question. It is hardly necessary to add that neither is there any other question of doctrine in our way. There is none about the nature of prophecy, for, to take an example, chapter 53, as a prophecy of Jesus Christ, is surely as great a marvel if yon date it from the Exile as if you date it from the age of Isaiah. And, in particular, let us understand that no question need be started about the ability of God’s Spirit to inspire a prophet to mention Cyrus by name one hundred and fifty years before Cyrus appeared. The question is not, Could a prophet have been so inspired?-to which question, were it put, our answer might only be, God is great!-but the question is, Was our prophet so inspired? does he himself offer evidence of the fact? Or, on the contrary, in naming Cyrus does he give himself out as a contemporary of Cyrus, who already saw the great Persian above the horizon? To this question only the writings under discussion can give us an answer. Let us see what they have to say. Apart from the question of the date, no chapters in the Bible are interpreted with such complete unanimity as Isaiah 40:1-31 ; Isaiah 41:1-29 ; Isaiah 42:1-25 ; Isaiah 43:1-28 ; Isaiah 44:1-28 ; Isaiah 45:1-25 ; Isaiah 46:1-13 ; Isaiah 47:1-15 ; Isaiah 48:1-22 . They plainly set forth certain things as having already taken place-the Exile and Captivity, the ruin of Jerusalem, and the devastation of the Holy Land. Israel is addressed as having exhausted the time of her penalty, and is proclaimed to be ready for deliverance. Some of the people are comforted as being in despair because redemption does not draw near; others are exhorted to leave the city of their bondage, as if they were growing too familiar with its idolatrous life. Cyrus is named as their deliverer, and is pointed out as already called upon his career, and as blessed with success by Jehovah. It is also promised that he will immediately add Babylon to his conquests, and so set God’s people free. Now all this is not predicted, as if from the standpoint of a previous century. It is nowhere said-as we should expect it to be said, if the prophecy had been uttered by Isaiah-that Assyria, the dominant world-power of Isaiah’s day, was to disappear and Babylon to take her place; that then the Babylonians should lead the Jews into an exile which they had escaped at the hands of Assyria; and that after nearly seventy years of suffering God would raise up Cyrus as a deliverer. There is none of this prediction, which we might fairly have expected had the prophecy been Isaiah’s; because, however far Isaiah carries us into the future, he never fails to start from the circumstances of his own day. Still more significant, however-there is not even the kind of prediction that we find in Jeremiah’s prophecies of the Exile, with which indeed it is most instructive to compare Isaiah 40:1-31 ; Isaiah 41:1-29 ; Isaiah 42:1-25 ; Isaiah 43:1-28 ; Isaiah 44:1-28 ; Isaiah 45:1-25 ; Isaiah 46:1-13 ; Isaiah 47:1-15 ; Isaiah 48:1-22 ; Isaiah 49:1-26 ; Isaiah 50:1-11 ; Isaiah 51:1-23 ; Isaiah 52:1-15 ; Isaiah 53:1-12 ; Isaiah 54:1-17 ; Isaiah 55:1-13 ; Isaiah 56:1-12 ; Isaiah 57:1-21 ; Isaiah 58:1-14 ; Isaiah 59:1-21 ; Isaiah 60:1-22 ; Isaiah 61:1-11 ; Isaiah 62:1-12 ; Isaiah 63:1-19 ; Isaiah 64:1-12 ; Isaiah 65:1-25 ; Isaiah 66:1-24 Jeremiah also spoke of exile and deliverance, but it was always with the grammar of the future. He fairly and openly predicted both; and, let us especially remember, he did so with a meagreness of description, a reserve and reticence about details, which are simply unintelligible if Isaiah 40:1-31 ; Isaiah 41:1-29 ; Isaiah 42:1-25 ; Isaiah 43:1-28 ; Isaiah 44:1-28 ; Isaiah 45:1-25 ; Isaiah 46:1-13 ; Isaiah 47:1-15 ; Isaiah 48:1-22 ; Isaiah 49:1-26 ; Isaiah 50:1-11 ; Isaiah 51:1-23 ; Isaiah 52:1-15 ; Isaiah 53:1-12 ; Isaiah 54:1-17 ; Isaiah 55:1-13 ; Isaiah 56:1-12 ; Isaiah 57:1-21 ; Isaiah 58:1-14 ; Isaiah 59:1-21 ; Isaiah 60:1-22 ; Isaiah 61:1-11 ; Isaiah 62:1-12 ; Isaiah 63:1-19 ; Isaiah 64:1-12 ; Isaiah 65:1-25 ; Isaiah 66:1-24 was written before his day, and by so well-known a prophet as Isaiah. No: in the statements which our chapters make concerning the Exile and the condition of Israel under it, there is no prediction, not the slightest trace of that grammar of the future in which Jeremiah’s prophecies are constantly uttered. But there is a direct appeal to the conscience of a people already long under the discipline of God; their circumstance of exile is taken for granted; there is a most vivid and delicate appreciation of their present fears and doubts, and to these the deliverer Cyrus is not only named, but introduced as an actual and notorious personage already upon the midway of his irresistible career. These facts are more broadly based than just at first sight appears. You cannot turn their flank by the argument that Hebrew prophets were in the habit of employing in their predictions what is called "the prophetic perfect"-that is, that in the ardour of their conviction that certain things would take place they talked of these, as the flexibility of the Hebrew tenses allowed them to do, in the past or perfect as if the things had actually taken place. No such argument is possible in the case of the introduction of Cyrus. For it is not only that the prophesy, with what might be the mere ardour of vision, represents the Persian as already above the horizon and upon the flowing tide of victory; but that, in the course of a sober argument for the unique divinity of the God of Israel, which takes place throughout chapters 41-48, Cyrus, alive and irresistible, already accredited by success, and with Babylonia at his feet, is pointed out as the unmistakable proof that former prophecies for a deliverance for Israel are at last coming to pass. Cyrus, in short, is not presented as a prediction, but as the proof that a prediction is being fulfilled. Unless he had already appeared in flesh and blood, and was on the point of striking at Babylon, with all the prestige of unbroken victory, a great part of Isaiah 41:1-29 - Isaiah 48:1-22 would be utterly unintelligible. This argument is so conclusive for the date of Second Isaiah, that it may be well to state it a little more in detail, even at the risk of anticipating some of the exposition of the text. Among the Jews at the close of the Exile there appear to have been two classes. One class was hopeless of deliverance, and to their hearts is addressed such a prophecy as chapter 40: "Comfort ye, comfort ye, My people." But there was another class, of opposite temperament, who had only too strong opinions on the subject of deliverance. In bondage to the letter of Scripture and to the great precedents of their history, these Jews appear to have insisted that the Deliverer to come must be a Jew, and a descendant of David. And the bent of much of the prophet’s urgency in chapter 45 is to persuade those pedants, that the Gentile Cyrus, who had appeared to be not only the biggest man of his age, but the very likely means of Israel’s redemption, was of Jehovah’s own creation and calling. Does not such an argument necessarily imply that Cyrus was already present, an object of doubt and debate to earnest minds in Israel? Or are we to suppose that all this doubt and debate were foreseen, rehearsed, and answered one hundred and fifty years before the time by so famous a prophet as Isaiah, and that, in spite of his prediction and answer, the doubt and debate nevertheless took place in the minds of the very Israelites, who were most earnest students of ancient prophecy? The thing has only to be stated to be felt to be impossible. But besides the pedants in Israel, there is apparent through these prophecies another body of men, against whom also Jehovah claims the actual Cyrus for His own. They are the priests and worshippers of the heathen idols. It is well known that the advent of Cyrus cast the Gentile religions of the time and their counsellors into confusion. The wisest priests were perplexed; the oracles of Greece and Asia Minor either were dumb when consulted about the Persian, or gave more than usually ambiguous answers. Over against this perplexity and despair of the heathen religions, our prophet confidently claims Cyrus for Jehovah’s own. In a debate in chapter 41, in which he seeks to establish Jehovah’s righteousness-that is, Jehovah’s faithfulness to His word, and power to carry out His predictions - the prophet speaks of ancient prophecies which have come from Jehovah, and points to Cyrus as their fulfilment. It does not matter to us in the meantime what those prophecies were. They may have been certain of Jeremiah’s predictions; we may be sure that they cannot have contained anything so definite as Cyrus’ name, or such a proof of Divine foresight must certainly have formed part of the prophet’s plea. It is enough that they could be quoted; our business is rather with the evidence which the prophet offers of their fulfilment. That evidence is Cyrus. Would it have been possible to refer the heathen to Cyrus as proof that those ancient prophecies were being fulfilled, unless Cyrus had been visible to the heathen, -unless the heathen had been beginning already to feel this Persian "from the sunrise" in all his weight of war? It is no esoteric doctrine which the prophet is unfolding to initiated Israelites about Cyrus. He is making an appeal to men of the world to face facts. Could he possibly have made such an appeal unless the facts had been there, unless Cyrus had been within the ken of "the natural man"? Unless Cyrus and his conquests were already historically present, the argument in 41-48 is unintelligible. If this evidence for the exilic date of Isaiah 40:1-31 ; Isaiah 41:1-29 ; Isaiah 42:1-25 ; Isaiah 43:1-28 ; Isaiah 44:1-28 ; Isaiah 45:1-25 ; Isaiah 46:1-13 ; Isaiah 47:1-15 ; Isaiah 48:1-22 -for all these chapters hang together-required any additional support, it would find it in the fact that the prophet does not wholly treat of what is past and over, but makes some predictions as well. Cyrus is on the way of triumph, but Babylon has still to fall by his hand. Babylon has still to fall, before the exiles can go free. Now, if our prophet were predicting from the standpoint of one hundred and forty years before, why did he make this sharp distinction between two events which appeared so closely together? If he had both the advent of Cyrus and the fall of Babylon in his long perspective, why did he not use "the prophetic perfect" for both? That he speaks of the first as past and of the second as still to come, would most surely, if there had been no tradition the other way, have been accepted by all as sufficient evidence, that the advent of Cyrus was behind him and the fall of Babylon still in front of him, when he wrote these chapters. Thus the earlier part, at least, of Isaiah 40:1-31 ; Isaiah 41:1-29 ; Isaiah 42:1-25 ; Isaiah 43:1-28 ; Isaiah 44:1-28 ; Isaiah 45:1-25 ; Isaiah 46:1-13 ; Isaiah 47:1-15 ; Isaiah 48:1-22 ; Isaiah 49:1-26 ; Isaiah 50:1-11 ; Isaiah 51:1-23 ; Isaiah 52:1-15 ; Isaiah 53:1-12 ; Isaiah 54:1-17 ; Isaiah 55:1-13 ; Isaiah 56:1-12 ; Isaiah 57:1-21 ; Isaiah 58:1-14 ; Isaiah 59:1-21 ; Isaiah 60:1-22 ; Isaiah 61:1-11 ; Isaiah 62:1-12 ; Isaiah 63:1-19 ; Isaiah 64:1-12 ; Isaiah 65:1-25 ; Isaiah 66:1-24 -that is, chapters 40-48-compels us to date it between 555, Cyrus’s advent, and 538, Babylon’s fall. But some think that we may still further narrow the limits. In Isaiah 41:25 , Cyrus, whose own kingdom lay east of Babylonia, is described as invading Babylonia from the north. This, it has been thought, must refer to his union with the Medes in 549, and his threatened descent upon Mesopotamia from their quarter of the prophet’s horizon. If it be so, the possible years of our prophecy are reduced to eleven, 549-538. But even if we take the wider and more certain limit, 555 to 538, we may well say that there are very few chapters in the whole of the Old Testament whose date can be fixed so precisely as the date of chapters 40-48. If what has been unfolded in the preceding paragraphs is recognised as the statement of the chapters themselves, it will be felt that further evidence of an exilic date is scarcely needed. And those, who are acquainted with the controversy upon the evidence furnished by the style and language of the prophecies, will admit how far short in decisiveness it falls of the arguments offered above. But we may fairly ask whether there is anything opposed to the conclusion we have reached, either, first, in the local colour of the prophecies: or, second, in their language; or, third, in their thought - anything which shows that they are more likely to have been Isaiah’s than of exilic origin. 1. It has often been urged against the exilic date of these prophecies, that they wear so very little local colour, and one of the greatest of critics, Ewald, has felt himself, therefore, permitted to place their home, not in Babylonia, but in Egypt, while he maintains the exilic date. But, as we shall see in surveying the condition of the exiles, it was natural for the best among them, their psalmists and prophets, to have no eyes for the colours of Babylon. They lived inwardly; they were much more the inhabitants of their own broken hearts than of that gorgeous foreign land; when their thoughts rose out of themselves it was to seek immediately the far-away Zion. How little local colour is there in the writings of Ezekiel! Isaiah 40:1-31 ; Isaiah 41:1-29 ; Isaiah 42:1-25 ; Isaiah 43:1-28 ; Isaiah 44:1-28 ; Isaiah 45:1-25 ; Isaiah 46:1-13 ; Isaiah 47:1-15 ; Isaiah 48:1-22 ; Isaiah 49:1-26 ; Isaiah 50:1-11 ; Isaiah 51:1-23 ; Isaiah 52:1-15 ; Isaiah 53:1-12 ; Isaiah 54:1-17 ; Isaiah 55:1-13 ; Isaiah 56:1-12 ; Isaiah 57:1-21 ; Isaiah 58:1-14 ; Isaiah 59:1-21 ; Isaiah 60:1-22 ; Isaiah 61:1-11 ; Isaiah 62:1-12 ; Isaiah 63:1-19 ; Isaiah 64:1-12 ; Isaiah 65:1-25 ; Isaiah 66:1-24 has even more to show; for indeed the absence of local colour from our prophecy has been greatly exaggerated. We shall find as we follow the exposition, break after break of Babylonian light and shadow falling across our path, -the temples, the idol-manufactories, the processions of images, the diviners and astrologers, the gods and altars especially cultivated by the characteristic mercantile spirit of the place; the shipping of that mart of nations, the crowds of her merchants; the glitter of many waters, and even that intolerable glare, which so frequently curses the skies of Mesopotamia. { Isaiah 49:10 } The prophet speaks of the hills of his native land with just the same longing, that Ezekiel and a probable psalmist of the Exile { Psalm 121:1-8 } betray, -the homesickness of a highland-born man whose prison is on a flat, monotonous plain. The beasts he mentions have for the most part been recognised as familiar in Babylonia; and while the same cannot be said of the trees and plants he names, it has been observed that the passages, into which he brings them, are passages where his thoughts are fixed on the restoration to Palestine. Besides these, there are many delicate symptoms of the presence, before the prophet, of a people in a foreign land, engaged in commerce, but without political responsibilities, each of which, taken by itself, may be insufficient to convince, but the reiterated expression of which has even betrayed commentators, who lived too early for the theory of a second Isaiah, into the involuntary admission of an exilic authorship. It will perhaps startle some to hear John Calvin quoted on behalf of the exilic date of these prophecies. But let us read and consider this statement of his: "Some regard must be had to the time when this prophecy was uttered; for since the rank of the kingdom had been obliterated, and the name of the royal family had become mean and contemptible, during the captivity in Babylon, it might seem as if through the ruin of that family the truth of God had fallen into decay; and therefore he bids them contemplate by faith the throne of David, which had been cast down." 2. What we have seen to be true of the local colour of our prophecy holds good also of its style and language. There is nothing in either of these to commit us to an Isaiah authorship, or to make an exilic date improbable; on the contrary, the language and style, while containing no stronger nor more frequent resemblances to the language and style of Isaiah than may be accounted for by the natural influence of so great a prophet upon his successors, are signalised by differences from his undisputed oracles, too constant, too subtle, and sometimes too sharp, to make it at all probable that the whole book came from the same man. On this point it is enough to refer our readers to the recent exhaustive and very able reviews of the evidence by Canon Cheyne in the second volume of his Commentary, and by Canon Driver in the last chapter of "Isaiah: His Life and Times," and to quote the following words of so great an authority as Professor A. B. Davidson. After remarking on the difference in vocabulary of the two parts of the Book of Isaiah, he adds that it is not so much words in themselves as the peculiar uses and combinations of them, and especially "the peculiar articulation of sentences and the movement of the whole discourse, by which an impression is produced so unlike the impression produced by the earlier parts of the book." 3. It is the same with the thought and doctrine of our prophecy. In this there is nothing to make the Isaian authorship probable, or an exilic date impossible. But, on the contrary, whether we regard the needs of the people or the analogies of the development of their religion, we find that, while everything suits the Exile, nearly everything is foreign both to the subjects and to the methods of Isaiah. We shall observe the items of this as we go along, but one of them may be mentioned here (it will afterwards require a chapter to itself), our prophet’s use of the terms righteous and righteousness. No one, who has carefully studied the meaning which these terms bear in the authentic oracles of Isaiah, and the use to which they are put in the prophecies under discussion, can fail to find in the difference a striking corroboration of our argument-that the latter were composed by a different mind than Isaiah’s, speaking to a different generation. To sum up this whole argument. We have seen that there is no evidence in the Book of Isaiah to prove that it was all by himself, but much testimony which points to a plurality of authors; that chapters 40-66 nowhere assert themselves to be by Isaiah; and that there is no other well-grounded claim of Scripture or doctrine on behalf of his authorship. We have then shown that chapters 40-48 do not only present the Exile as if nearly finished and Cyrus as if already come, while the fall of Babylon is still future; but that it is essential to one of their main arguments that Cyrus should be standing before Israel and the world, as a successful warrior, on his way to attack Babylon. That led us to date these chapters between 555 and 538. Turning then to other evidence, -the local colour they show, their language and style, and their theology, -we have found nothing which conflicts with that date, but, on the contrary, a very great deal, which much more agrees with it than with the date, or with the authorship, of Isaiah. It will be observed, however, that the question has been limited to the earlier chapters of the twenty-seven under discussion, viz. , to 40-48 Does the same conclusion hold good of 49 to 66? This can be properly discovered only as we closely follow their exposition; it is enough in the meantime to have got firm footing on the Exile. We can feel our way bit by bit from this standpoint onwards. Let us now merely anticipate the main features of the rest of the prophecy. A new section has been marked by many as beginning with chapter 49. This is because chapter 48, concludes with a refrain: "There is no peace, saith Jehovah, to the wicked," which occurs again at the end of chapter 57, and because with chapter 48. Babylon and Cyrus drop out of sight. But the circumstances are still those of exile, and, as Professor Davidson remarks, chapter 49 is parallel in thought to chapter 42, and also takes for granted the restoration of Israel in chapter 48, proceeding naturally from that to the statement of Israel’s world-mission. Apart from the alternation of passages dealing with the Servant of the Lord, and passages whose subject is Zion - an alternation which begins pretty early in the prophecy, and has suggested to some its composition out of two different writings-the first real break in the sequence occurs at Isaiah 52:13 , where the prophecy of the sin-bearing Servant is introduced. By most critics this is held to be an insertion, for Isaiah 54:1 follows naturally upon Isaiah 52:12 , though it is undeniable that there is also some association between Isaiah 52:13 - Isaiah 53:1-12 , and chapter 54. In chapters 54-55, we are evidently still in exile. It is in commenting on a verse of these chapters that Calvin makes the admission of exilic origin which has been quoted above. A number of short prophecies now follow, till the end of chapter 59 is reached. These, as we shall see, make it extremely difficult to believe in the original unity of "Second Isaiah." Some of them, it is true, lie in evident circumstance of exile; but others are undoubtedly of earlier date, reflecting the scenery of Palestine, and the habits of the people in their political independence, with Jehovah’s judgment-cloud still unburst, but lowering. Such is Isaiah 56:9 - Isaiah 57:1-21 , which regards the Exile as still to come, quotes the natural features of Palestine, and charges the Jews with unbelieving diplomacy-a charge not possible against them when they were in captivity. But others of these short prophecies are, in the opinion of some critics, post-exilic. Cheyne assigns chapter 56 to after the Return, when the temple was standing, and the duty of holding fasts and sabbaths could be enforced, as it was enforced by Nehemiah. I shall give, when we reach the passage, my reasons for doubting his conclusion. The chapter seems to me as likely to have been written upon the eve of the Return as after the Return had taken place. Chapter 57, the eighteenth of our twenty-seven chapters, closes with the same refrain as chapter 48, the ninth of the series: "There is no peace, saith Jehovah, to the wicked." Chapter 58, has, therefore, been regarded, as beginning the third great division of the prophecy. But here again, while there is certainly an advance in the treatment of the subject, and the prophet talks less of the redemption of the Jews and more of the glory of the restoration of Zion, the point of transition is very difficult to mark. Some critics regard chapter 58, as post-exilic; but when we come to it we shall find a number of reasons for supposing it to belong, just as much as Ezekiel, to the Exile. Chapter 59 is perhaps the most difficult portion of all, because it makes the Jews responsible for civic justice in a way they could ‘hardly be conceived to be in exile, and yet speaks, in the language of other portions of "Second Isaiah," of a deliverance that cannot well be other than the deliverance from exile. We shall find in this chapter likely marks of the fusion of two distinct addresses, making the conclusion probable that it is Israel’s earlier conscience which we catch here, following her into the days of exile, and reciting her former guilt just before pardon is assured. Chapters 60, 61, and 62 are certainly exilic. The inimitable prophecy, Isaiah 63:1-6 , complete within itself, and unique in its beauty, is either a promise given just before the deliverance from a long captivity of Israel under heathen nations ( Isaiah 63:4 ), or an exultant song of triumph immediately after such a deliverance has taken place. Isaiah 63:7 - Isaiah 64:1-12 implies a ruined temple ( Isaiah 63:10 ), but bears no traces of the writer being in exile. It has been assigned to the period of the first attempts to rebuild Jerusalem after the Return. Chapter 65 has been assigned to the same date, and its local colour interpreted as that of Palestine. But we shall find the colour to be just as probably that of Babylon, and again I do not see any certain proofs of a post-exilic date. Chapter 66, however, betrays more evidence of being written after the Return. It divides into two parts. In Isaiah 66:1-4 the temple is still unbuilt, but the building would seem to be already begun. In Isaiah 66:5-24 , the arrival of the Jews in Palestine, the resumption of the life of the sacred community, and the disappointments of the returned at the first meagre results, seem to be implied. And the music of the book dies out in tones of warning, that sin still hinders the Lord’s work with His people. This rapid survey has made two things sufficiently clear. First, that while the bulk of chapters 40-66 was composed in Babylonia during the Exile of the Jews, there are considerable portions which date from before the Exile, and betray a Palestinian origin; and one or two smaller pieces that seem-rather less evidently, however-to take for g